A.B Simpson’s last statement on eschatology in 1917
“Oh its so hard to see when my eyes are on me!”
Keith Green
“The acquisition of Nyack College by a pacifist Jewish community underscore the enduring relevance of Simpson’s theology and perhaps God’s sense of humour and its potential for fostering dialogue and understanding between faiths.”
A.B. Simpson, founder of the Christian & Missionary Alliance (C&MA), articulated a vision of the Jewish people’s restoration to their ancestral homeland that was deeply rooted in theology and biblical prophecy. For a more precise understanding of the terms Jewish people and Israel, I refer readers to my other essays on this site.
However, it is important to recognize that an acceptance of Charedi Judaism (not necessarily Hassidic, but pacifist)—defined by its religious practice and spiritual commitment—offers a deeper reflection on faith and covenant, rather than limiting Jewish identity to an exclusive cultural or ethnic lineage shaped over the past millennium that has been secularized. This perspective shifts the focus from race and cultural heritage to the enduring religious tradition that has defined Jewish continuity through out history and the grafting in process found in the Torah and Halakah.
Though his views on Zionism were spiritual rather than the political manifestation, Simpson’s theological openness, particularly his interpretation of Matthew 24:14, invites a broader consideration of how Jewish and Christian eschatologies might converge toward a shared vision of peace and redemption in understanding the Day of the Lord.
By integrating insights from Jewish thinkers, such as those documented in Harvey Falk’s Jesus the Pharisee, as well as reimagining eschatological symbols like the sword proceeding from Christ’s mouth, Simpson’s framework can point to a profoundly non-violent and Judeo-centric vision of the Second Coming or Final Coming following the Jewish Batin and Pardes interpretive methods.
Matthew 24:14 and a Jewish Mission in the End Times
Simpson’s interpretation of Matthew 24:14 stands at the heart of his eschatological vision: “This gospel of the kingdom must be preached in all the world for a witness unto all the nations, and then shall the end come.” Simpson considered the possibility that this verse does not describe the current missionary movement of the church but rather a future one led by the Jewish people after their spiritual restoration.
This perspective fits within a rather uncoventional dispensationalist framework, or better his traditional Historical Premillennialism which assigns distinct roles to Israel and the church in God’s redemptive plan. Or is the Millennium over, Gog is raging and we are the verge of the Messianic age (we are only in year 5877 of a 6000 year calender). In this vision, the Jewish people—having returned both physically to their homeland and spiritually to their covenant with God—would play a leading role in spreading the gospel to all nations, bringing about the final fulfillment of God’s promises. But what about Zionism?
This interpretation resonates with themes found in Jewish thought. Harvey Falk’s Jesus the Pharisee highlights historical figures, such as Rabbi Jacob Emden, who viewed Christianity as a providential means for bringing Gentiles closer to the ethical monotheism of the Torah. Emden’s acknowledgment of Christianity’s role in preparing the nations for the messianic age aligns with Simpson’s belief in a Jewish-led missionary movement. Both traditions, in their own ways, envision a moment when Jews and Gentiles come together to fulfill God’s ultimate plan for humanity.
The Sword of the Word and the Power of Peaceful Transformation
One of the most striking symbols in Christian eschatology is the sword proceeding from Christ’s mouth, as described in Revelation 19:15. This image has often been interpreted as a representation of divine judgment, sometimes accompanied by violent connotations. However, a closer reading, informed by both Jewish and Christian traditions, reveals a profoundly non-violent meaning: the sword as the Word of God.
Throughout scripture, the Word of God is portrayed as a force of transformation, sharper than any two-edged sword (Hebrews 4:12). In this light, the sword from Christ’s mouth symbolizes the power of divine truth to expose lies, convict hearts, and bring about justice—not through physical violence but through the penetrating clarity of God’s Word. This understanding is deeply rooted in Jewish tradition, where divine speech is seen as the ultimate creative and redemptive power. Genesis 1 demonstrates this power in action: “And God said, ‘Let there be light,’ and there was light.”
The Jewish concept of Yeshua as Sar Hapanim (Prince of the Presence) deepens this connection. In certain Yom Kippur prayers, Yeshua understood as ‘salvation’ is envisioned as a heavenly mediator, embodying the power of divine intercession and reconciliation. This tradition, while complex and nuanced, reflects the shared hope of a messianic figure who brings peace and redemption through the power of God’s Word. For Simpson, such a vision would align seamlessly with his belief that Christ’s Second Coming is a moment of ultimate truth, bringing healing and restoration to the world.
Judeo-Centric Eschatology and Modern Reflections
Simpson’s emphasis on the Jewish people’s role in the end times finds new relevance in modern contexts. The acquisition of Nyack College—a site imbued with Simpson’s theological legacy—by the pacifist Viznitz Hassidic community exemplifies the enduring connections between Jewish and Christian spiritual aspirations. The Viznitz Hassidim, like other Charedi groups, reject political Zionism in favor of a messianic vision rooted in spiritual readiness and divine action. This approach resonates deeply with Simpson’s belief that the restoration of Israel is ultimately a divine, not human, initiative.
Theological insights from Jewish traditions, such as those documented by Falk, enrich this vision further. The idea that Christianity, through its ethical teachings, prepares the nations for the messianic age offers a powerful convergence of Jewish and Christian eschatologies.
Simpson’s openness to a Jewish-led missionary movement aligns with the Jewish concept of ger toshav—righteous Gentiles who embrace the moral laws of the Torah—creating a bridge between the two traditions. Both perspectives envision a world redeemed through truth, justice, and peace, led by the Word of God rather than the sword of violence as does the New Testament as perhaps a mishniac text.
The Second Coming as a Peaceful Revelation
Simpson’s eschatology, when reframed through the lens of Jewish-Christian dialogue, offers a profoundly peaceful vision of the Second Coming. Such dialog is almost non existent today, out the modern Messianic Jewish movment that aligns more with Evangelical Zionism that seems captive to the political. The sword from Christ’s mouth, representing the Word of God, becomes a symbol of transformative truth rather than destruction.
This aligns with the prophetic hope of Isaiah 2:4, where nations “beat their swords into plowshares” and learn war no more. In this vision, Christ’s return is not a time of apocalyptic violence but of ultimate reconciliation, where the Jewish and Christian traditions converge to fulfill God’s redemptive plan.
By emphasizing the power of the Word—rooted in the Torah and fulfilled in Christ—Simpson’s spiritual Zionism points to a future where God’s truth reigns supreme. This peaceful outcome, envisioned through the lens of both Jewish and Christian eschatologies, challenges traditional apocalyptic narratives and rejection of the framing of Isam as totally evil and offers a hopeful, redemptive alternative.
Conclusion
A.B. Simpson’s spiritual Zionism, deeply grounded in scripture and prophecy, positions the Jewish people or perhaps more clearly defined the Judaism of the Apostle Paul as central to God’s redemptive plan. His interpretation of Matthew 24:14 reflects an openness to a Jewish-led missionary movement, one that aligns with historical Jewish thinkers like Rabbi Jacob Emden and the insights documented in Harvey Falk’s Jesus the Pharisee. By reimagining eschatological symbols like the sword of Christ’s mouth as the Word of God, Simpson’s vision transcends violence and points to a peaceful Second Coming.
In this vision, the Jewish and Christian traditions converge, united by their shared hope for a world transformed by God’s truth. Modern developments, such as the acquisition of Nyack College by a pacifist Jewish community, underscore the enduring relevance of Simpson’s theology and perhaps God’s sense of humour and its potential for fostering dialogue and understanding between faiths.
For Simpson, the restoration of Israel was never merely geopolitical; it was a divine act with profound spiritual implications. His legacy invites us to imagine a future where peace, not violence, is the defining mark of God’s kingdom—a vision of redemption and reconciliation that continues to inspire today rather keep us in the double-bind of escapist and violent eschatologies.
Source and notes:
Falk, Harvey. Jesus the Pharisee: A New Look at the Jewishness of Jesus. Reprint edition, Wipf and Stock Publishers, 2003.
Falk, Harvey. Jesus the Pharisee: A New Look at the Jewishness of Jesus. Reprint edition, Wipf and Stock Publishers, 2003.
The Batin (esoteric or hidden) interpretive method in Judaism refers to deeper interpretations of the Torah and other sacred texts, often associated with Kabbalah and other spiritual traditions within Judaism. This method seeks to uncover hidden meanings beyond the surface level of scripture, connecting the text to divine mysteries, cosmic truths, and personal spiritual development.
“Kabbalah” today—especially in its later Lurianic and Hasidic forms—has been shaped by historical and philosophical influences that may not fully reflect early Jewish understandings of divine revelation and reality. The term itself, meaning “received tradition,” suggests an attempt to preserve and interpret deeper theological insights, but its later developments often drift into speculative theology rather than remaining grounded in biblical and rabbinic revelation.
For those engaging with Jewish eschatology, it is crucial to distinguish between authentic biblical and prophetic teachings and the layers of abstraction that later Kabbalistic interpretations introduce like the Zohar and its sacred seed interpretation, which is just as flawed as Christian Nationalism. It is the relgion of Judaism ( the only one mentioned in the NT) not flawed understanding of ‘blood lines’ or how we view genetics today. While Kabbalah has played a role in Jewish thought, its conceptual framework should not be confused with the more concrete and revealed realities found in Torah and prophetic writings.
The Pardes interpretive framework is a Jewish hermeneutical method that categorizes approaches to understanding scripture into four levels. The term “Pardes” (פרדס) is an acronym for Peshat, Remez, Derash, and Sod, and the word itself means “orchard” or “paradise,” symbolizing the richness of Torah study. Each level delves progressively deeper into the text:
1. Peshat (פשט) – The simple or literal interpretation of the text. It focuses on the straightforward meaning, grammar, and context of the words.
Example: Reading “In the beginning, God created the heavens and the earth” as a straightforward description of creation.
2. Remez (רמז) – The allegorical or symbolic level. It explores hints or allusions to deeper truths embedded in the text.
Example: Finding numerical or conceptual patterns in the Torah, such as gematria (the numerical values of Hebrew letters).
3. Derash (דרש) – The homiletic or interpretive level. It involves drawing out moral, ethical, or theological lessons, often through midrashic (rabbinic) interpretation.
Example: Interpreting the story of Adam and Eve as an allegory for human free will and moral choice.
4. Sod (סוד) – The mystical or secret level. This is the esoteric dimension, dealing with hidden meanings, divine mysteries, and the mystical aspects of God and creation.
Example: Kabbalistic interpretations of creation, such as the idea of the Ten Sefirot (divine emanations) shaping the universe.
